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创世记生命读经 · 第56篇

以撒的出生和长大

The Birth and Growth of Isaac
1在前几篇信息中，我们几乎看过了创世记有关亚伯拉罕对神经历的十章经文。在那些经文里，我们看见蒙神呼召的亚伯拉罕，到过许多站口，也经21过许多阶段。如今在创世记二十一章，亚伯拉罕来到一个美妙且奇妙的站口。在这里以撒出生了。
1In the foregoing messages we have covered nearly ten chapters in Genesis regarding Abraham’s experience with God. In those chapters we saw that Abraham, God’s called one, had come to many stations and had passed through many stages. Now in Genesis Abraham comes to a wonderful and marvelous station. Here Isaac is born.
（7） 以撒的出生和长大
7) The Birth and Growth of Isaac
2神呼召亚伯拉罕的目标乃是要他生出后裔。后裔这件事在十二章七节首次题起，在以后各章也多次说到。几乎在每章，神都就著后裔的事来摸亚伯拉罕。亚伯拉罕要得一个后裔，为甚么这么难呢？他最迟在七十五岁蒙召，但在二十五年之后还没有得著后裔，虽然神呼召他就是为著这目的。因为亚伯拉罕产生后裔有难处，所以他首先倚靠神所弃绝的以利以谢。然后亚伯拉罕听了妻子的题议，藉夏甲生了以实玛利。然而，神也弃绝了以实玛利，说祂不要出自埃及使女的后裔，只要出自撒拉的后裔。神似乎对亚伯拉罕说，『不错，你生了一个后裔，但这是出自错误的源头。我绝不称许那源头。我与那源头毫无关系。你可以爱以实玛利，并且照顾他，我却不然。』以实玛利出生以后，神进来告诉亚伯拉罕，他必须受割礼。那时，神也加强并坚立祂对亚伯拉罕的应许。亚伯拉罕受割礼之后，就与神有亲密的交通，享受截至当时为止，历史上人与神最高的交通。在二十章的时候，后裔还没有来到。甚至像亚伯拉罕这样一个信心的伟人，也经不起这试验。我们在前篇信息看见，他似乎厌倦了对神的经历，去度了一次假。亚伯拉罕也许对神说，『神，你一再的应许要给我后裔。你为这事对付我，直到我一无所剩。你对我作的每件事都说不。现在我厌倦了，我想要有个变动。我要去度一次假。』亚伯拉罕向南迁移，就是走下坡。就像一个辛苦工作后去度假的人一样，亚伯拉罕也寻求安逸。因此，他重复老旧的失败。但神保守他，创造出一种局面，不管他的失败、情况和环境，他必须为亚比米勒和他的家人代祷。在这件事上，就著亚伯拉罕而言，没有一点是他的鼓励。然而，他是信心的伟人，他代祷了，不过不是放胆或释放灵的代祷，乃是羞羞惭惭的代祷。虽然如此，他羞惭的代祷仍得了答应。不仅亚比米勒的妻子和众女仆能生育了，撒拉也生了以撒。一次代祷得了双重的答应。当我们来到创世记二十一章，我们看见亚伯拉罕度假回来，恢复工作了。在二十章，他想要度假，离开圣职，但他没有成功，神迫使他代祷。那次代祷把他从度假带回圣职。如今在二十一章，亚伯拉罕回到了他的『办公室。』
2The goal of God’scall ing of Abraham was to bring forth a seed. This matter of the seed was first mentioned in 12:7 and is referred to many times in the following chapters. In nearly every chapter God touched Abraham concerning the seed. Why was it so difficult for Abraham to have a seed? He was called, at the latest, at the age of seventy-five, but twenty-five years later he still did not have the seed, although God had called him for that very purpose. Because he had difficulty producing the seed, Abraham first relied upon Eliezer, whom God rejected. Then, hearkening to his wife’s proposal, Abraham produced Ishmael by Hagar. However, God also rejected Ishmael, saying that He did not want a seed out of an Egyptian maid but out of Sarah. God seemed to say to Abraham, “Yes, you have produced a seed, but it is out of the wrong source. I will never approve that source. I have nothing to do with it. You may love Ishmael and care for him, but I do not.” After the birth of Ishmael, God came in to tell Abraham that he had to be circumcised. At that time, God also strengthened and confirmed His promise to Abraham. After his circumcision, Abraham had intimate fellowship with God, enjoying the highest experience with God of anyone in history up to that time. When, at the time of chapter twenty, the seed still had not come, even such a giant of faith as Abraham could not stand the test. As we saw in the last message, he was apparently bored in his experience of God and took a vacation. Abraham might have said to God, “God, You have promised again and again to give me a seed. You have dealt with me about this and that until I have nothing left. You have said no to everything I have done. Now I am bored and would like a change. I want to take a vacation.” Abraham journeyed southward, that is, downward. Like everyone who takes a vacation after working hard, Abraham was seeking easiness. Because of this, he repeated an old failure. But God preserved him, creating a situation in which, in spite of his failure, circumstances, and environment, he had to intercede for Abimelech and his house. Not one thing was an encouragement to Abraham in this matter. Yet, being the giant of faith, he interceded, not with boldness or the release of the spirit, but in a shameful way. Nevertheless, his shameful intercession was answered. Not only did Abimelech’s wife and maidservants bear children, but Sarah also gave birth to Isaac. One prayer of intercession received two answers. When we come to Genesis 21 we see that Abraham has returned from his vacation and is back in business again. In chapter twenty he tried to take a vacation and stay away from his divine job, but he did not succeed and God forced him to make an intercession. That intercession brought him back from vacation to his divine employment. Now, in chapter twenty-one, Abraham is back in his “office.”
31创世记二十一章有两段。第一段，一至十三节，使徒保罗在加拉太四章二十二至三十一节讲得很透彻，他将创世记这一段寓意化了。藉著保罗的寓意化，历代寻求的基督徒就能晓得创世记二十一章前半的真正意义。我盼望保罗也将本章其余的部分寓意化，可是他对这段保持缄默。多数基督徒以为二十一章十三至三十四节不过是个故事，说到以实玛利住在旷野，成了弓箭手，以及亚伯拉罕在别是巴井旁对付亚比米勒，大家不认为这段话有多少属灵的意义。但创世记二十一章第一段若有属灵的意义，那么第二段也必定有属灵的意义。在本篇信息中，我们需要说到这两段的属灵意义。
3Genesis 21 has two sections. The first section, verses through 13, is thoroughly covered by the Apostle Paul in Galatians 4:22-31, where he allegorizes this portion of Genesis. By means of Paul’s allegorization, seeking Christians throughout the centuries have been able to learn the true significance of the first part of Genesis 21. I wish that Paul had allegorized the remainder of that chapter, but he kept silent about it. Most Christians only consider 21:14-34 as a story of Ishmael’s dwelling in the wilderness and becoming an archer and of Abraham’s dealing with Abimelech over the well at Beer-sheba, not thinking that this portion of the Word has much spiritual significance. But if the first section of Genesis 21 has a spiritual significance, then the second section must also have a spiritual significance. In this message we need to cover the significance of both sections.
（a）以撒出生－基督藉我们而生
a) Isaac Born—Christ Brought Forth through Us
4在第一段，我们看到以撒的出生。（创二一1～7。）以撒这名的意思是『喜笑，』或『他必喜笑。』（创二一3，6。）他是照著神的应许，（创二一1，）在约定的时候，就是生命的时候出生的。（创二一2，十七21，十八10，14。）就著亚伯拉罕和撒拉而言，以撒的出生是一件大事。以撒的出生有甚么属灵的意义？这可从保罗在加拉太四章寓意的解释中看到。亚伯拉罕怎样蒙神呼召，今天我们也照样是蒙神呼召的人。神呼召我们有一个目标，与祂呼召亚伯拉罕的目标相同，就是生出后裔。神已经呼召我们来生出基督。你若想想十一至二十章所记载亚伯拉罕的经历，并且比较一下自己的经历，你会感到惊奇，因为看到他的经历与你的相同，他的一生就是你的传记。我们的传记早在我们出生以前就写好了。不论我们的年龄或时代如何，我们都有同样的传记。亚伯拉罕怎样蒙召来生出以撒，我们也照样蒙召来生出基督。我们蒙召不是要产生好行为。神的目标乃是要我们生出基督。
4In the first section we see the birth of Isaac (vv. 1-7). Isaac, whose name means “laughter” or “he will laugh” (vv. 3, 6), was born according to God’s promise (v. 1) at the appointed time, the time of life (v. 2; 17:21; 18:10, 14). As far as Abraham and Sarah were concerned, the birth of Isaac was a great matter. What is the spiritual significance of Isaac’s birth? This is easy to see from Paul’s allegory in Galatians 4. As Abraham was called by God, so we are God’scall ed ones today. In God’scall ing us there is a goal, the same goal as there was with His calling Abraham — to bring forth the seed. God has called us to bring forth Christ. If you consider the experience of Abraham as recorded in chapters eleven through twenty and compare it with your own, you may be surprised to see that his experience is the same as yours and that his life is your biography. Our biography was written long before we were born. Whatever our age or generation may be, we all have the same biography. As Abraham was called to bring forth Isaac, so we have been called to bring forth Christ. We have not been called to produce good behavior. God’s goal is that we bring forth Christ.
5亚伯拉罕在生以撒的事上所遭遇的一切难处，都是在他那面，不是在以撒这面。照样，基督很容易藉我们并从我们出来，但我们身上有许多难处。事实上，我们自己就是个难处。我们不是生出基督的正确人物。虽然我们能产生许多东西，并且从得救以来就这么作，但我们太难生出基督。我多年作基督徒，还不知道如何生出基督。我甚至不知道生出基督是甚么意思。我担心我们许多人没有生出基督的思想。有些人甚至问：『基督岂不是已经生出来了？为甚么我们必须再生出基督？』不错，基督已经生出来了，但每一个得救的人仍然必须生出基督。我们要生出基督，必须受割礼。我们天然的生命、力量、和我们的己必须被了结。这种了结为『以利沙代』那全丰全足者开路，进到我们这人里面作全丰全足的恩典，好生出基督。亚伯拉罕经历了这点。在创世记二十一章，亚伯拉罕达到他的目标，以撒藉著他出生了。今天基督，就是真以撒，需要我们把祂生出来。基督徒生活和召会生活，就是在于生出基督来。我们必须在聚会、日常生活、家庭生活和工作中生出基督来。以撒的出生不是凭著亚伯拉罕天然的力量，也不是照著亚伯拉罕的时候，乃是凭著神恩典的工作，并照著神的时候，就是神所约定生命的时候。亚伯拉罕受到这事的试验。他天然的力量走在神的前面，想要生出神所应许的后裔。照著他天然的力量，他有一段期待的时间。但他天然的力量所产生的一切，都为神所弃绝。在亚伯拉罕天然的力量受对付、被了结以前，神不会也不能作甚么，藉亚伯拉罕生出祂所渴望得著的后裔，以达成祂的目的。因此，神必须等候。当神等候的时候，亚伯拉罕就受到试验。我们在生出基督的事上也是一样。我们天然的力量总是使神等候。神的作法和祂的时候，对我们天然的生命总是厉害的试验。神的恩典绝不会作任何事情，帮助我们天然的生命生出基督。祂必须等候，直到我们天然的生命受对付、被了结。然后，照著祂的时候，祂要进来作恩典的力量，藉我们生出祂所渴望得著的。倘若我们要成就神呼召的神圣目的，我们都必须学习这基本的功课。切勿想要凭著天然的力量，照著自己期待的时候成就神的目的。神有祂的作法，有祂的时候。惟有凭祂的作法，并在祂的时候，我们才能生出基督，以成就祂的目的。
5All the difficulties Abraham encountered in bringing forth Isaac were on his side, not on Isaac’s. In like manner, it is easy for Christ to come through and out of us, but we have many problems. In fact, we ourselves are the problem. We simply are not the right persons to bring forth Christ. Although we can produce many things and have done so ever since we were saved, it is very difficult for us to bring forth Christ. I was a Christian for many years and still did not know how to bring forth Christ. I did not even know what it meant to bring Him forth. I am concerned that so many of us do not have the thought of bringing forth Christ. Some might even ask, “Hasn’t Christ been brought forth already? Why must we bring Him forth again?” Yes, Christ has been brought forth, but every saved person must still bring Him forth. In order to bring Christ forth, we must be circumcised. Our natural life and strength and our self must be terminated. This termination opens the way for the very El-Shaddai, the all-sufficient One, to come into our being as the all-sufficient grace to bring forth Christ. Abraham experienced this. In Genesis 21, Abraham reached his goal and Isaac was born, having been brought forth through Abraham. Today Christ, the real Isaac, needs us to bring Him forth. Both the Christian life and the church life are simply the bringing forth of Christ. We must bring Christ forth in our meetings, daily life, home life, and on our jobs. Isaac’s birth was not by Abraham’s natural strength nor according to Abraham’s time. It was by God’s work of grace and it was according to God’st i me, the time of life appointed by God. Abraham was tested by this. His natural strength went ahead of God, trying to bring forth the seed God had promised. According to his natural strength, he had a time of expectation. But all that his natural strength produced was rejected by God. Before Abraham’s natural strength was dealt with and terminated, God would not and could not do anything to bring forth through him the very seed He desired to have for the fulfillment of His purpose. Hence, God had to wait. While God was waiting, Abraham was tested. It is the same with us in the matter of bringing forth Christ. Our natural strength always causes God to wait. God’sway and His timing are always a hard test to our natural life. God’s grace will never do anything to help our natural life to bring forth Christ. He must wait until our natural life has been dealt with and terminated. Then, according to His timing, He will come in as the strength of grace to bring forth through us what He desires to have. If we would fulfill the divine purpose of God’scall ing, we all must learn this basic lesson. Never try to fulfill God’s purpose by your natural strength and according to the time of your expectation. God has His way and His time. Only by His way and at His time can we bring forth Christ for the fulfilling of His purpose.
（b）以撒长大－基督成形在我们里面
b) Isaac Grown Up—Christ Formed in Us
6出生以后，就需要长大。二十一章八节说，『孩子渐长，就断了奶；以撒断奶的日子，亚伯拉罕设摆丰盛的筵席。』单单生出基督还不彀。我们所生出的基督必须长大。在已过的几年，我们许多人已经生出基督，但我不晓得这基督有没有长大，是否到了断奶的时候？以撒长大，就断了奶，离开母亲的乳养。他不再是婴孩，乃成了童子。在他断奶那天，亚伯拉罕设摆丰盛的筵席。我们照著自己的经历，能领会这事的意义。在召会生活中，当我们看见基督在一些弟兄姊妹里面长大，我们众人就都喜乐，并且有丰盛的筵席，就是丰盛的享受。要有以撒的出生或长大，很不容易。照样，要有基督的出生或长大，也不容易。在召会生活中，我们需要有基督的出生和长大。我感谢神，基督已经在我们中间生出来，但我没有把握，基督已经长大了多少。看见基督在一位青年弟兄里面生出来，真是美妙；但我们还盼望看见基督在他里面长大。我们要看见基督在他里面断了奶，不再是婴孩。虽然在某个弟兄里面的基督还不是长成的，但我们要看见祂是强壮的童子。基督不仅必须成形在我们里面，也必须成形在我们中间。（加四19。）在我们的日常生活和召会生活中，我们都需要彰显成形的基督；然后我们就会有丰盛的筵席，来享受神的恩典。
6After the birth, there is the need of growth. Verse 8 says that “the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned.” It is not sufficient simply to bring Christ forth. The very Christ whom we have brought forth must grow. In the past few years, many of us have brought forth Christ, but I wonder whether this Christ has grown up. Has there been the time of weaning? Isaac grew up and was weaned away from his mother’s nourishment, meaning that he was no longer a young child but had become a young boy. On the day of his weaning, Abraham made a great feast. We can understand the significance of this according to our experience. When in the church life we see that Christ has grown up in certain brothers and sisters, we all will be happy and have a great feast, a great enjoyment. It is not easy to have either the birth of Isaac or his growth. Likewise, it is not easy to have Christ brought forth, nor to have Him grown up. In the church life we need to have both the bringing forth and the growth of Christ. I thank God that Christ has been brought forth among us, but I hesitate to say that we have had much of the growth of Christ. It is wonderful to see that Christ has been brought forth in a particular young brother, but we are still waiting to see in him the growth of Christ. We want to see that the Christ in him has been weaned and is no longer a baby. Although the Christ in that brother may not yet be a full-grown man, we want to see Him as a strong boy. Christ must be formed not only in us but also among us (Gal. 4:19). In both our daily life and the church life we need the expression of a formed Christ. Then we may have a great feast for the enjoyment of God’s grace
（c）以实玛利戏笑以撒
c) Ishmael’s Mocking of Isaac
7照著创世记二十一章，惹起麻烦的不是以撒的出生，乃是以撒的长大。以撒出生时，夏甲和她儿子以实玛利没有受到多少困扰。但以撒长大以后，以实玛利开始戏笑他。（创二一9。）在圣经的意义上，这就是以实玛利在逼迫以撒。神甚至将以实玛利逼迫以撒算为祂子民受逼迫四百年的起头。（创十五13，徒七6。）以实玛利的戏笑是严肃的事，因为以撒是神命定的后裔，而以实玛利是仿冒品。仿冒的总是恨恶命定的。我们这些命定的后裔，为假冒的所恨恶。正如保罗在加拉太四章二十九节所说，『当时那按著肉体生的，怎样逼迫了那按著灵生的，现在也是这样。』以撒的长大激起了那次逼迫。
7According to Genesis 21, it was not the birth of Isaac that stirred up trouble; it was his growth. When Isaac was born, Hagar and her son Ishmael were not bothered very much. But after Isaac had grown up, Ishmael began to mock him (v. 9). In the biblical sense, this means that Ishmael was persecuting Isaac. God even counted Ishmael’s persecution of Isaac as the beginning of the four - hundred - year persecution of His people (15:13; Acts 7:6). Ishmael’s mocking was a serious thing because Isaac was God’s ordained seed and Ishmael was the counterfeit. The counterfeit always hates the ordained. We, the ordained seed, are hated by the counterfeit. As Paul says in Galatians 4:29, “But as then he that was born according to flesh persecuted him that was born according to Spirit, so also it is now.” The growth of Isaac stirred up that persecution.
（d）夏甲和以实玛利被逐
d) Hagar and Ishmael Cast Out
8代表恩典的撒拉，不愿容忍以实玛利对以撒的戏笑，就对亚伯拉罕说，『你把这使女，和她儿子赶出去，因为这使女的儿子，不可与我的儿子以撒，一同承受产业。』（创二一10。）我年轻时读到本节，很不赞同撒拉的作法，认为她是在妒忌，并且不公平。她曾向亚伯拉罕题议藉夏甲得一个儿子，现在却叫亚伯拉罕把夏甲和以实玛利赶出去。照著我早年的领会，我想把撒拉赶出去。但是有一天，当我这样思想的时候，神责备我。那天我替夏甲和以实玛利辩护，并且很同情亚伯拉罕，因为『亚伯拉罕因他儿子的缘故很忧愁。』（创二一。）我认为亚伯拉罕应该告诉撒拉，她太残忍了。但是亚伯拉罕没有对她说甚么。反之，神进来告诉亚伯拉罕：『你不必为这童子和你的使女忧愁，凡撒拉对你说的话，你都该听从，因为从以撒生的，才要称为你的后裔。』（创二一12。）属天的法官作了最终的判决，告诉亚伯拉罕要照撒拉所要求的去作。惟有以撒才算为后裔，以实玛利不算。亚伯拉罕在二十章曾使神失望，但他在二十一章很快的顺从神。十四节说，亚伯拉罕清早起来，就打发夏甲和以实玛利上路了。我们需要看见把夏甲和以实玛利赶出去的属灵意义。你和所有的基督徒一样，从得救那天起，就一直想要行善。但神对付你，使你许多时候受到管教并切割。你若是结了婚的弟兄，毫无疑问，神会使用你的妻子作刀，切割你天然的生命。每个妻子在神手中都是这样一把利刃。许多作丈夫的基督徒只能藉著『妻刀』的切割，才会受到彻底的对付并管教。没有一个丈夫能逃避这事。我乐于看见在地方召会中，神使用『妻刀』对付弟兄们天然的生命。这样，我们弟兄们就学了功课，恨恶自己天然的生命，以及由自己所产生的一切善事。
8Sarah, the one who represented grace, would not tolerate Ishmael’s mocking of Isaac and said, “Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac” (v. 10). When I read this verse as a youth, I did not agree with Sarah, thinking that she was jealous and unfair. It was she who proposed to Abraham that he have a son by Hagar and now she tells him to cast Hagar and Ishmael out. According to my youthful understanding, I would have cast Sarah out. But one day, as I was thinking in this way, God rebuked me. That day I was arguing in favor of Hagar and Ishmael and sympathizing with Abraham, for “the thing was very grievous in Abraham’ss ight because of his son” (v. 11). Although I thought that Abraham should have 11 answered Sarah, telling her that she was cruel, he said nothing to her. Rather, God came in and told Abraham, “Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called” (v. 12). The heavenly Judge made the final decision, telling him to do what Sarah requested. Only Isaac, not Ishmael, was to be counted as the seed. Although Abraham had failed God in chapter twenty, he was quick to obey Him in chapter twenty-one. Verse 14 says that Abraham rose up early in the morning and sent Hagar and Ishmael on their way. We need to see the spiritual significance of the casting out of Hagar and Ishmael. Like all Christians, you have been trying to do good since the day you were saved. But God has dealt with you, and many times you have been disciplined and cut. If you are a married brother, God has undoubtedly used your wife as the knife to cut your natural life. Every wife is such a sharp knife in the divine hand. Many Christian husbands can only be thoroughly dealt with and disciplined by the cutting of the wife-knife. No husband can escape it. I am happy to see that in the local churches God has used the wife-knives to deal with the natural life of the brothers. In this way, we brothers learn the lesson of hating our natural life and all the good things we can produce out of ourselves.
9我们也许恨恶自己天然的生命，以及从天然生命所产生的一切，但我们不是绝对的恨恶。我们深处仍旧宝贵牠，并且说，『我所产生的这以实玛利相当不错。他是从我生的。』这样的观念总是耽延以撒的出生。只有在亚伯拉罕经历了一次又一次的对付，一次又一次的失败以后，最终以撒才生出来。基督已经在我们基督徒的生命里生出，但我们仍然保留我们的以实玛利，迟疑不肯放弃我们的好行为。我们许多人仍然夸耀自己天然的良善，说，『我不像有些弟兄姊妹那么骄傲。感谢神，我生来就是谦卑的。』有些姊妹会批评别人，说，『我绝不像某某姊妹那样说闲话。我生来就不是那样。』甚至有些长老和所谓的话语执事，也不免夸耀自己天然的品性。他们对自己说，『某某弟兄太容易发脾气。但我感谢神，我天生就比他强得多。』这话你也许没有说出来，然而却深藏在你里面。出生在我们基督徒生命里的基督开始长大时，我们天然的良善就会戏笑祂。然后在我们里面的恩典会说，『把律法赶出去！把使女和凭肉体的努力与她所产生的赶出去！』你愿意这样作么？也许你表面上这样作，暗地里却仍紧抓著夏甲和以实玛利，紧抓著律法并你天然的品性和良善。今天很少基督徒有胆量像撒拉那样说，『把这使女，和她儿子赶出去。』很少人会说，『把律法赶出去，把肉体的努力赶出去，把我努力所得的一切成就赶出去。』反之，我们依恋自己的成就，紧抓著自己天然的良善。但迟早神会迫使我们放弃律法，放弃自己的努力，以及我们所产生的一切。然后弟兄姊妹会起来说，『从现在起，不再有夏甲和以实玛利了。他们必须离去。』他们会和亚伯拉罕一样，打发他们只带著饼和水离去。（创二一。）迟早我们都必须这样作。有一天早晨我们必须起来，给律法一皮袋水，说，『律法，你走罢，也把你帮助我生出的人带走。不要把他留在我这里，因为我不再要他了。从前我爱以实玛利，但现在我放弃他了。』律法和肉体努力的结果，必须完全放弃。
9Although we may hate our natural life and all that it produces, we do not hate it absolutely. Deep within, we still appreciate it and say, “This Ishmael whom I have produced is quite good. He was born of me.” Such a concept always delays Isaac’s birth. It was only after Abraham had undergone dealing after dealing and failure after failure that Isaac finally came forth. Christ has been born in our Christian life, but we still keep our Ishmael, hesitating to give up our good behavior. Many of us still boast in our natural goodness, saying, “I am not as proud as some of the brothers and sisters are. I thank God that I was born humble.” The sisters might criticize others, saying, “I would never gossip the way Sister So-and-so does. I was not born that way.” Even some elders and so - called ministers of the Word cannot keep from boasting of their natural attributes. Perhaps they say to themselves, “Brother So-and-so is so quick to lose his temper. But I thank God that my natural birth is much better than his.” Although you may not utter this, it is nevertheless hidden deep within you. When the Christ who has been born in our Christian life has begun to grow up, our natural goodness will mock Him. Then the grace within us will say, “Cast out the law! Cast out the bondwoman and what you have produced with her by your fleshly effort.” Will you do this? You may do it apparently, but secretly you still hold on to Hagar and Ishmael, to the law and to your natural attributes and goodness. Not many Christians today have the boldness to say as Sarah did, “Cast out this bondwoman and her son.” Not many would say, “Cast out the law, the effort of the flesh, and all the success of my effort.” Rather, we cling to our success and hold on to our natural goodness. But sooner or later God will force us to abandon the law, our self- effort, and all we have produced. The brothers and sisters will then begin to rise up and say, “From now on there will be no more Hagar and Ishmael. They must go.” Like Abraham, they will send them away with only bread and water (v. 14). Sooner or later we all must do this. We must rise up one morning, give 14 the law a skin of water, and say, “Law, go your way, and take with you the one you helped me to produce. Don’t leave him with me, because I don’t want him anymore. I loved Ishmael in the past, but now I give him up.” The law and the result of the effort of the flesh must be fully abandoned.
（e）两口井－两个生活的源头
e) Two Wells—Two Sources of Living
10二十一章第一段有两个后裔，两种人，和两种生命。然而，没有第二段，我们就看不见他们生活的源头或结果。第二段有两口井，一口为以实玛利，（创二一14～21，）一口为以撒。（创二一～34。）圣经既不浪费字汇，这段两口井为著两种生命的记载，就必定非常有意义，并且满了属灵的重要性。
10In the first section of this chapter, we have two seeds, two kinds of persons, and two lives. Without the second section, however, we can see neither the source nor the result of their living. In the second section we have two wells, one for Ishmael (vv. 14-21) and one for Isaac (vv. 22-34). Since the Bible does not waste any words, this 22 record of two wells for two kinds of lives must be very meaningful and full of spiritual significance.
《一》为以实玛利的井
1) The Well for Ishmael
《1》在旷野靠近埃及
a) In the Wilderness Close to Egypt
11以实玛利的井，就是他生活的源头，位于旷野，靠近埃及。（创二一19～，二五12，18。）在圣经里，旷野总是代表神所弃绝的地方。神绝不悦纳旷野。只要我们在旷野，我们就是祂所弃绝的。这事最好的例证乃是以色列人在旷野的飘流。在表号上，旷野也表征我们的魂。倘若我们活在魂里，我们就是迷失在神所弃绝的旷野里。以实玛利井所在的旷野，靠近埃及。他很容易就会从那里飘进埃及。这意思是当我们在魂里，在天然的所是里，我们就是在旷野飘流，并且很容易飘到世界里。
11Ishmael’s well, the source of his living, was in the wilderness close to Egypt (vv. 19-21; 25:12, 18). In the Bible, the wilderness always represents a place 21 rejected by God. God never accepts the wilderness. As long as we are in the wilderness, we are rejected by Him. The best illustration of this is the wandering in the wilderness by the children of Israel. In figure, the wilderness also signifies our soul. If we live in our soul, we are straying in the wilderness that is rejected by God. The wilderness where Ishmael’swell was located was close to Egypt. He could easily drift from there into Egypt. This means that when we are in our soul, in our natural being, we are wandering in the wilderness and can easily drift into the world.
《2》使以实玛利成为弓箭手
b) Making Ishmael an Archer
12以实玛利生活的源头使他成为弓箭手。（创二一20。）弓箭手和栽种者是不同的，栽种者栽培生命，弓箭手杀害生命。就如十章八至十二节的宁录，弓箭手是凶猛的猎人，是旷野中的杀手。这段话甚至用『一箭之远』这辞，描述夏甲所坐之地与她将孩子撇弃之地间的距离。（创二一15～16。）因此这段话启示，我们若留在魂的旷野，并喝以实玛利井（他生活的源头）的水，我们就会为著建立我们自己的国，成为用弓箭杀害生命的弓箭手；而不是为著建立神的国，栽培生命的栽种者。
12Ishmael’ss our ce of living made him an archer (v. 20). The difference between an archer and a planter is that a planter grows life and an archer kills it. An archer is a wild hunter like Nimrod in 10:8-12, a killer in the wilderness. This section of the Word even uses the word “bowshot” to describe the distance between the place where Hagar was sitting and the place where she had cast her child (vv. 15-16). Thus, in this portion of the Word, it is revealed that if we stay in the wilderness of our soul and drink water out of the well for Ishmael, the source of his living, we shall be made an archer using the bow to kill life for building up our own kingdom, not a planter growing life for the building up of God’skin gdom.
《3》导致联于埃及
c) Leading to the Joining to Egypt
13以实玛利生活的源头最终使他联于埃及，就是世界。（创二一21。）夏甲从埃及，从她自己的源头，为以实玛利娶了一个妻子。她是埃及人，渴望得著埃及女子作她的媳妇。夏甲从埃及地为以实玛利娶了一个妻子，藉此给他印上了埃及的事物。我们从这一切看见，有一口井，就是生活的源头，能使我们成为杀害生命的凶猛猎人，并使我们联于世界。
13Ishmael’ss our ce of living eventually joined him to Egypt, that is, to the world (v. 21). When Hagar took a wife for Ishmael, she took a wife from Egypt, from her own source. Being an Egyptian, she desired to have an Egyptian woman as her daughter-in-law. By taking a wife out of the land of Egypt for Ishmael, Hagar sealed him with the things of Egypt. We see from all this that there is a well, a source of living, which can make us a wild hunter who kills life and can join us to the world
《二》为以撒的井
2) The Well for Isaac
14但赞美主，有另一口井，就是为以撒的井。（创二一22～34。）在圣经中有许多经节说到这口正面的井。诗篇三十六篇八节说，『你也必叫他们喝你4:14乐河的水。』主喜欢叫我们喝祂乐河的水。主耶稣在约翰四章十四节说，『人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。』这意思是神自己要作我们的生命。主耶稣在约翰七章三十七和三十八节也说到喝：『人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。』不仅如此，在林前十二章十三节使徒保罗也说，我们都得以喝一位灵，就是喝一口水井。甚至圣经末了一章也有一句与喝有关的话：『那灵和新妇说，来！听见的人也该说，来！口渴的人也当来；愿意的都可以白白取生命的水喝。』（启二二17。）这口神圣的井必须是我们生活的源头。虽然基督已经生出，已经长大，但在召会生活中，我们还必须晓得有两个源头或两种生活。你所有的是怎样的生活？是以实玛利的生活，还是以撒的生活？仅仅说你有以撒的生活还不彀。你必须察验，你天天所喝的是怎样的水。你是喝以实玛利井的水么？若是这样，那井就会使你成为以实玛利，并把你飘到世界里。你是喝以撒井的水么？这井表征神圣的井，基督的井，那灵的井。你若喝这井的水，从这井所流出神圣的水就要大有成就。
14Praise the Lord that there is another well—the well for Isaac (vv. 22-34). Many verses in the Bible speak of this positive well. Psalm 36:8 says, “Thou shalt make them drink of the river of thy pleasures.” The Lord likes to make us drink of His river of pleasures. In John the Lord Jesus said, “Whoever drinks of the water that I shall give him shall by no means thirst forever; but the water that I shall give him shall become in him a spring of water welling up into eternal life.” This means that God Himself will be our life. In John 7:37 and 38 the Lord Jesus also spoke of drinking: “If anyone thirst, let him come to Me and drink. He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” Moreover, in 1 Corinthians 12:13, the Apostle Paul says that we have all been made to drink of one Spirit, that is, of one well of water. Even the last chapter of the Bible contains a word about drinking: “And the Spirit and the bride say, Come!..Let him who is thirsty also come; he who wills, let him take the water of life freely” (Rev. 22:17). This divine well must be the source of our living. Although Christ has been brought forth and has grown up, in the church life we still must learn that there are two sources or two kinds of living. What kind of living do you have—the living of Ishmael or the living of Isaac? It is insufficient merely to say that you have the living of Isaac. You must examine the kind of water you are drinking day by day. Are you drinking of the well for Ishmael? If you are, that well will make you an Ishmael and will cause you to drift into the world. Are you drinking of the well for Isaac, the well which signifies the divine well, the well of Christ, the well of the Spirit? If you are drinking of this well, the divine water which flows out of it will accomplish a great deal.
《1》在别是巴靠近非利士地
(a) In Beer-sheba Close to the Land of the Philistines
15为以撒的井是在别是巴，靠近非利士地。（创二一25～32。）这井与为以实玛利的井不同，不是靠近埃及，乃是在非利士地和迦南美地的边界。别是巴在非利士地，后来成为圣地的最南端。圣经描述圣地的地理时，甚至用『从但到别是巴』这辞，（撒上三，）因为从北部的但到南部的别是巴，其间的距离包括了迦南全地。在圣经里，非利士地有特殊的意义。这不是完全弃绝神的地方；这地接受神，但处置神的事不照著神的经纶，乃照著人的聪明。想一想非利士人处置约柜的例子。（撒上六1～9。）他们不是弃绝约柜，乃是接受约柜，但他们的处置是用天然的作法，照著他们的20聪明。照样，在创世记二十和二十一章我们看见，非利士王亚比米勒对神没有弃绝，然而是照著自己聪明的作法接受。亚伯拉罕照著神的经纶接受神；亚比米勒照著人聪明的作法接受神。这就是非利士地的意义。
15The well for Isaac was in Beer - sheba, close to the land of the Philistines (vv. 25-32). This well, unlike the well for Ishmael, is not near Egypt but at the border of the land of the Philistines and the good land of Canaan. Beer-sheba was in the land of the Philistines and later became the southernmost part of the Holy Land. When describing the geography of the Holy Land, the Bible even uses the phrase “from Dan to Beer - sheba” (1 Sam. 3:20), because the distance from Dan 20 in the north to Beer-sheba in the south includes the whole land of Canaan. In the Bible the land of the Philistines has a peculiar significance. It is not a place which rejects God absolutely; it is a place which accepts God but handles the things of God according to human cleverness, not according to God’s economy. Consider as an illustration the way in which the Philistines handled the ark (1 Sam. 6:1-9). They did not reject it; they received it, but they handled it in a natural way according to their cleverness. Likewise, in Genesis and 21 we see that Abimelech, the king of the Philistines, did not reject God but accepted Him in his own clever way. Abraham took God according to His economy; Abimelech took Him according to the way of human cleverness. This is the significance of the land of the Philistines.
《2》七只母羊羔的代价－基督完全的救赎
b) At the Cost of Seven Ewe Lambs— Christ’s Complete Redemption
16为以撒的井乃是赎回来的井。（创二一28～30。）亚伯拉罕所挖的这井失去了，为亚比米勒的仆人所霸占。（创二一25。）然后亚伯拉罕以七只母羊羔的代价赎回来。在豫表里，这些羊羔表征基督完全的救赎，指明基督完全的救赎已经赎回、买回神圣的活水。今天全人类都是凭著未蒙救赎的源头活著，我们却是凭著蒙救赎的源头活著。今天我们所喝的活水不是天然的，乃是基督完全救赎的代价所赎回来的。
16The well for Isaac was a redeemed well (vv. 28-30). This well, which Abraham had dug, was lost, having been violently taken away by Abimelech’s servants (v. 25). Then Abraham redeemed it at the cost of seven ewe lambs. In typology, these lambs signify the full redemption of Christ, indicating that the divine living water has been redeemed, bought back, by Christ’s full redemption. Today, while the whole human race is living by a source which is without redemption, we are living by a redeemed source. The living water which we are drinking today is not natural; it has been redeemed at the cost of Christ’s complete redemption
《3》凭著约－新约
c) By a Covenant—the New Covenant
17为以撒的井也需要约。（创二一～32。）这里的约乃是新约的种子。今天我们的活水不仅是蒙救赎的水，也是立约的水。以实玛利喝野水，那是没有蒙救赎，没有立约的水。以撒所喝的水，都是蒙救赎的水，立约的水。我们既已开始认识基督，我们生活的源头也就是蒙救赎并立约的水。
17The well for Isaac also needed a covenant (vv. 31-32). The covenant here is a seed of the new covenant. Our 31 living water today is not only redeemed water but also covenanted water. Ishmael drank of wild water, water that was without redemption and covenant. But all the water which Isaac drank was redeemed water, the water of the covenant. Since we have begun to know Christ, the source of our living has also been the redeemed and covenanted water.
《4》为著栽种
d) For Planting
18亚伯拉罕在别是巴栽上一棵垂丝柳树。（创二一33。）垂丝柳树是柳树的一种，叶子很细，常常生长在水边，给人生命丰富之涌流的印象。亚伯拉罕为别是巴的井立约以后，栽上一棵垂丝柳树，指明他所喝的是丰富涌流的水。主耶稣说，信祂的人从他腹中要流出活水的江河来。今天召会生活乃是在别是巴的井旁。你喝这井，并且凭这井活著，你就像一棵涌流生命丰富的垂丝柳树。人到你这里，绝不会觉得枯干，乃要为生命的水所复苏。别是巴，意思是『盟誓的井，』乃是召会该在的地方。召会该在誓约的井这里，也该满了垂丝柳树。我们都必须是涌流的垂丝柳树。你若看垂丝柳树的枝条，这些枝条会使你想起生命丰富的涌流。赞美主，在地方召会中有些真正的垂丝柳树！
18In Beer-sheba Abraham planted a tamarisk tree (v. 33, Heb.). A tamarisk, a type of willow tree, has very fine leaves, often grows near water, and gives the impression of the flowing of the riches of life. That Abraham planted a tamarisk after making the covenant for the well at Beer-sheba indicates that the water of which he drank was flowing in a rich way. The Lord Jesus said that whoever believes in Him will have rivers of living water flowing out of his innermost being. The church life today is by the well in Beer-sheba. When you drink of this well and live by it, you will be like a tamarisk flowing with the riches of life. Whenever people come to you, they will never sense dryness but will be refreshed by the water of life. Beer-sheba, which means “the well of an oath,” is the place where the church should be. The church should be at the well of an oath with a covenant, and should also be full of tamarisk trees. We all need to be a flowing tamarisk. If you look at the branches of a tamarisk tree, they will remind you of the flowing of the riches of life. Praise the Lord that there are some real tamarisks in the local churches
19在别是巴这里有栽种，但以实玛利在旷野只有狂野。今天许多基督教团体就像旷野，他们只叫人狂野。然而正当的召会生活使人得栽种。你已经得栽种了么？一旦你得了栽种，你就不再狂野了。这一段话清楚的启示出两个生活的源头。一个是在我们魂的旷野里天然的源头，另一个是在我们灵的园子里蒙救赎的源头。亚伯拉罕在别是巴曾经为著被霸占的井争论，今天我们也需要为神圣的井争战，使我们能为基督徒生活，和正当的召会生活，得著这井。
19Here, at Beer-sheba, there is the planting, but with Ishmael in the wilderness there is wildness. Many Christian groups today are like a wilderness. They only make people wild. But the proper church life causes people to be planted. Have you been planted? Once you have been planted, you can no longer be wild. In this section of the Word it is clearly revealed that there are two sources of living. One is the natural source in the wilderness of our soul, whereas the other is the redeemed source in the garden of our spirit. At Beer- sheba, Abraham was contending for the well which had been so violently taken away. Today we also need to fight for the divine well that we may have it for both the Christian life and the proper church life
《5》呼求耶和华永远大能者的名
e) With the Calling on the Name of Jehovah, the Eternal Mighty One
20二十一章三十三节告诉我们，亚伯拉罕在别是巴栽上一棵垂丝柳树，他『在那里呼求耶和华永远之神的名。』（另译。）在这里我们看见神另一特殊的名称－耶和华以利俄拉姆（ElOlam）。在十七章我们看见以利沙代，就是全丰全足的大能者。在这里我们看见以利俄拉姆。希伯来文的俄拉姆，意思是永远或永远的。然而，这希伯来文字根的意思是隐蔽、隐藏、或遮藏不见。任何事物受到遮藏，自然而然就成为隐秘的。亚伯拉罕最终经历神是永远者，是隐秘且奥秘的一位。我们不能看见或摸著祂，但祂是这样的真实。祂的存在是永远的，因祂无始也无终。祂是永远的神。（诗九十2，赛四十28。）
20Verse 33, which tells us that Abraham planted a tamarisk tree in Beer-sheba, also says that he “called there on the name of the Lord, the Eternal God” (Heb.). Here we see another special title of God — Jehovah, El Olam. In chapter seventeen we saw El - Shaddai, the all-sufficient Mighty One. Here we see El Olam. The Hebrew word olam means eternity or eternal. However, the root of this Hebrew word means to conceal, hide, or veil from sight. Anything which is veiled spontaneously becomes secret. Abraham eventually experienced God as the Eternal One, as the secret and mysterious One. We cannot see or touch Him, yet He is so real. His existence is eternal, for He has neither beginning nor ending. He is the Eternal God (Psa. 90:2; Isa. 40:28).
21这里我们看见另一粒在新约中得著发展的种子。亚伯拉罕在二十一章所经历的神，与约翰一章一节、四节所启示的相同：『太初有话…话就是神…生命在祂里面。』这生命就是以利俄拉姆。在永远里奥秘的神，是我们永远的生命。永远的生命乃是一位神圣者，祂是这样的隐蔽、遮藏、隐藏、奥秘。隐秘，却又是这样的真实、永在、永活、无始无终。以利俄拉姆这名称含示永远的生命。在这里神不是向亚伯拉罕启示出来，乃是给他经历为永活、隐秘、21奥秘的一位，祂就是永远的生命。换句话说，在创世记二十一章，亚伯拉罕经历神是永远的生命。凭著在别是巴的垂丝柳树，亚伯拉罕能向全宇宙见证他经历隐藏、永活的一位作他奥秘的生命。在别是巴那里，他呼求耶和华以利俄拉姆的名。在十二章，他只呼求耶和华的名，还没有经历祂是奥秘、永活的神。但在二十一章这里，有了这么多的经历以后，同著以撒在别是巴垂丝柳树底下，他经历了永活、奥秘的一位是他内里的生命，就呼求说，『哦，耶和华以利俄拉姆！』虽然没有人能看见这奥秘的一位，但祂在经历中对亚伯拉罕却是真实的。今天我们里面所有的，乃是以利俄拉姆，就是那隐藏、隐秘、隐蔽、奥秘、永活的一位。祂是我们的生命。我们只要呼求『哦，主耶稣，』就能与亚伯拉罕有同样的享受。当亚伯拉罕寄居在别是巴的时候，必定作了许多事。但在这里圣经只告诉我们一件事，就是亚伯拉罕在别是巴栽上一棵垂丝柳树，并且呼求耶和华以利俄拉姆的名。藉著这段简短的记载，我们能看见两件事：第一，栽种垂丝柳树必定非常有意义；第二，栽种垂丝柳树与呼求耶和华以利俄拉姆的名有关。我们曾经指出，创世记一章和二章不仅是神创造的记载，也是以生命树为中心之生命的记载。照样，这段话不仅是亚伯拉罕历史的记载，也是生命的记载，表明亚伯拉罕是凭甚么源头而活。他是凭呼求耶和华以利俄拉姆，凭经历永远、隐藏的神作生命而活。用新约的说法，他是经历永远的生命，带著这生命一切丰富的涌流，好像一棵垂丝柳树，彰显所凭以活著之井的丰富。生命树如何是一章和二章记载的中心，垂丝柳树也照样是这里记载的中心。可以说，垂丝柳树就是我们所经历的生命树。这是生命树的彰显。我们的基督徒生活和正当的召会生活，都是一棵垂丝柳树，彰显我们所凭以活著的生命树。这与呼求主的名并行；主是我们永远的生命，是我们的耶和华以利俄拉姆。
21Here we find another seed which is developed in the New Testament. The God whom Abraham experienced in chapter twenty-one is the same as the One revealed in John 1:1, 4: “In the beginning was the Word..and the Word was God..in Him was life.” This life is the very El Olam. The mysterious God in eternity is our eternal life. Eternal life is a divine Person who is so concealed, veiled, hidden, mysterious, secret, and yet so real, ever-existing, and ever-living, without beginning or ending. The title El Olam implies eternal life. Here God was not revealed to Abraham but was experienced by him as the ever - living, secret, mysterious One who is the eternal life. In other words, in Genesis Abraham experienced God as the eternal life. By the tamarisk tree in Beer - sheba, Abraham could testify to the whole universe that he was experiencing the hidden, ever-living One as his mysterious life. There, at Beer-sheba, he called on the name of Jehovah, El Olam. In chapter twelve he only called upon the name of Jehovah, not yet experiencing Him as the God who is the mysterious, ever - living One. But here in chapter twenty-one, after having so much experience, with Isaac at Beer-sheba under the tamarisk tree he experienced the ever - living, mysterious One as his inner life and called, “O Jehovah, El Olam!” Although no one could see this mysterious One, He was real to Abraham in his experience. The One we have within us today is the very El Olam, the hidden, secret, concealed, mysterious, ever - living One. He is our life. We may have the same enjoyment Abraham had simply by calling, “O Lord Jesus.” While Abraham was sojourning in Beer-sheba, he must have done many things. But here the Scripture only tells us of one thing—that Abraham planted a tamarisk tree at Beer - sheba and called on the name of Jehovah, El Olam. By this brief record we can see two things. One is that the planting of the tamarisk tree must have been very significant; the other is that this planting of the tamarisk tree is connected with calling on the name of Jehovah, El Olam. As we have pointed out, Genesis 1 and 2 are not merely a record of God’s creation but a record of life, with the tree of life as its center. Likewise this section of the Word is not merely a record of Abraham’s history; it also is a record of life, showing by what source Abraham was living. He lived by calling on Jehovah, El Olam, by experiencing the eternal, hidden God as his life. In New Testament terms, he was experiencing the eternal life flowing with all its riches like a tamarisk tree which expresses the riches of the well by which it lives. As the tree of life is the center of the record in chapters one and two, the tamarisk tree is the center of the record here. We may say that the tamarisk tree is the tree of life experienced by us. It is the expression of the tree of life. Our Christian life and the proper church life are both a tamarisk tree, expressing the tree of life by which we live. This goes together with the calling on the Lord who is our eternal life, our Jehovah, El Olam.
《6》使以撒成为燔祭
f) Making Isaac a Burnt Offering
22这活水的源头使以撒成为燔祭。（创二二2，9。）以实玛利所喝的源头使他成为弓箭手，就是为自己狂野而活的人。但以撒生活的源头使他成为燔祭，就是为著神的满足而献给神的人。
22This source of living water makes Isaac a burnt offering (22:2, 9). The source from which Ishmael drank made him an archer, one who lived wildly for himself. But Isaac’ss our ce of living made him a burnt offering, one who was offered to God for His satisfaction
《7》导致在摩利亚山上献给神
g) Leading to the Offering to God on the Mountain in Moriah
23这生活的源头引导以撒上摩利亚，不是下埃及。（创二二2。）以实玛利生活的源头引导人向下，但以撒的源头引导人向上直到摩利亚山，就是后来建造耶路撒冷的地方。上摩利亚使神的子民离开非利士人。我们也需要从别是巴上耶路撒冷，不仅在别是巴，也在耶路撒冷有召会生活。最终，这生命正确的源头使我们众人成为以撒，并把我们引到新耶路撒冷。
23This source of living led Isaac up to Moriah, not down to Egypt (22:2). Ishmael’ss our ce of living leads people downward, but Isaac’ss our ce leads people upward to the mountain in Moriah where Jerusalem was later built. This going up to Moriah kept God’sp eople from the Philistines. We also need to go up from Beer-sheba to Jerusalem, not only having the church life at Beer- sheba but also in Jerusalem. Ultimately, this proper source of life will make all of us Isaacs and will lead us to the New Jerusalem
24在这里有另一粒神圣启示的种子。以实玛利住在旷野，并联于埃及；但以撒住在栽种之地，并被引到摩利亚。摩利亚山最终成了锡安山，神的殿建造在其上，（代下三1，）因此成了神赐给亚伯拉罕和他后裔之美地的中心。他的后裔随从以实玛利的路，下了埃及之后，神将他们从那地领出来，用意是要将他们领进迦南美地。但他们的不信，使他们在以实玛利所住的旷野飘流。最终，神将他们的儿女领进美地，并拣选建造在摩利亚山上的耶路撒冷，作他们敬拜神的惟一中心。结果，所有的以色列人要每年三次去摩利亚山，就是以撒被带到的地方。因此，以撒被带到摩利亚山是一粒种子，以后发展为所有以色列人上锡安山的事。
24Here we have another seed of the divine revelation. Ishmael lived in the wilderness and was joined to Egypt, but Isaac lived in a planted place and was led to Moriah. The mountain in Moriah eventually became Mount Zion upon which God’s temple was built (2 Chron. 3:1), thus becoming the center of the good land which God gave to Abraham and his descendants. After his descendants followed the way of Ishmael and went down to Egypt, God brought them out of that land with the intention of bringing them into the good land of Canaan. But their unbelief kept them wandering in the wilderness where Ishmael lived. Eventually, God brought their children into the good land and chose Jerusalem, which was built on Mount Moriah, as the unique center for them to worship Him. As a result of this, all the children of Israel were brought, three times every year, to the very mountain in Moriah to which Isaac was brought. Thus, Isaac’s being brought to Mount Moriah was a seed which was developed in the going up to Mount Zion of all the children of Israel.
25从亚伯拉罕产生了两种人：一种由住在旷野，并联于埃及的以实玛利所代表；另一种由住在别是巴，并被带到摩利亚山的以撒所代表。今天也有两种基督徒：一种像以实玛利，在魂的旷野为自己而活，并联于世界；另一种像以撒，在灵里且在召会中为神而活，并被带到锡安。所以连真基督徒都可能像以实玛利，在自己里面且为自己而活，并联于世界。我们必须靠主怜悯，像以撒所豫表的，活在灵里且活在召会中，使我们能达到神的目标。
25Out of Abraham two kinds of people came into existence. One is represented by Ishmael who lived in the wilderness and who was joined to Egypt; the other is represented by Isaac who lived at Beer-sheba and who was brought to Mount Moriah. Today there are also two kinds of Christians. One kind is like Ishmael, living for themselves in the wilderness of their soul and being joined to the world. The other kind is like Isaac, living for God in their spirit and in the church and being brought to Zion. Even we, the real Christians, may be like Ishmael, living in and for ourselves and being joined to the world, unless, as typified by Isaac, we live in our spirit and in the church that we might reach God’s goal